12. (a) What change from his usual way of introducing references to the Hebrew Scriptures did Jesus make in his Sermon on the Mount, and why? (b) What do we learn from the sixth use of the expression “It was said”?

¹² When Jesus previously quoted from the Hebrew Scriptures, he said: “It is written.” (Matthew 4:4, 7, 10) But six times in the Sermon on the Mount, he introduced what sounded like statements from the Hebrew Scriptures with the words: “It was said.” (Matthew 5:21, 27, 31, 33, 38, 43) Why? Because he was referring to the Scriptures as interpreted in the light of Pharisaic traditions that contradicted God’s commandments. (Deuteronomy 4:2; Matthew 15:3) This is made apparent in Jesus’ sixth and last reference in this series: “You heard that it was said, ‘You must love your neighbor and hate your enemy.’” But no Mosaic law said, “Hate your enemy.” The scribes and Pharisees said it. That was their interpretation of the Law to love your neighbor​—your Jewish neighbor, no others.

18. (a) How did the Jews alter the law about loving your neighbor, but how did Jesus counteract this? (b) What was Jesus’ answer to a certain lawyer who wanted to limit the application of “neighbor”?

¹⁸ In the sixth and final example, Jesus clearly showed how the Mosaic Law was weakened by rabbinic tradition: “You heard that it was said, ‘You must love your neighbor and hate your enemy.’ However, I say to you: Continue to love your enemies and to pray for those persecuting you.” (Matthew 5:43, 44) The written Mosaic Law put no limits on love: “You must love your fellow as yourself.” (Leviticus 19:18) It was the Pharisees who balked at this commandment, and to escape it they limited the term “neighbor” to those who kept the traditions. So it was that when Jesus later reminded a certain lawyer of the command to ‘love your neighbor as yourself,’ the man quibbled: “Who really is my neighbor?” Jesus answered with the illustration of the good Samaritan​—make yourself a neighbor to the one that needs you.​—Luke 10:25-37.